止觀輔行傳弘決 1.8

1.8

Answer: Although the name "perfect and sudden" is distinct from the biased and the gradual, its wording is broad and general, lacking the inclusion of the three; therefore, the single and shallow pronunciation of this land was changed so as to preserve the title of that foreign language with its multiple connotations. From this, one should know that the two characters "calming and contemplation" are nothing other than Mahā—namely, the calming and contemplation of the threefold calming and threefold contemplation in a single mind. Thus we know that encompassing the entirety of the work to form the opening title, from the great intent at the beginning to the ultimate destination at the end, it is nothing other than the calming and contemplation of Mahā. Thus, the title is general, and the ten chapters are specific. Among the ten chapters, the great intent is general, and the remaining eight are specific. Therefore we know that general and specific, the cause and effect of one's own practice, and the agent and recipient of transforming others are all the wondrous concentration and wisdom of Mahā. How so? In the general explanation, arousing the aspiration and practicing cultivation are the causes of one's own practice. Next, moving the great fruit is the fruit of one's own practice. Next, tearing apart the great net is the capacity to transform others. Since there is the capacity to transform, there must be those who are transformed; the text briefly raises the capacity to subsume the recipients; when the matters of capacity and recipient are complete, together they enter the ultimate destination. In the specific explanation, from explaining the name to the correct contemplation is the cause of one's own practice. Next, the chapter on retribution is the fruit of one's own practice. The single chapter on arousing the teaching is the capacity to transform others, and the recipients correspond in meaning to the objects of transforming others. The texts of the latter three great chapters are incomplete; their purport and intent are identical to the latter three in the general [section] above, and for this reason the subsequent text omits them without explaining.